Use 1. If this be so, then, in the first place, let us know and consider, that no man tcho lives in sins imrepented of and uncured, is to be envied, be they never so rjreat. Who will envy a man that hath a rotten body, covered over with glorious attire ? when every man knows that he carries a rotten disease about him ; either some disease in the vital parts, or from the rot- tenness of sin, which puts a kind of shame and scorn. Can we pity a man thus in glorious attire, having a filthy body under it ? thus covering their nakedness, in whose case we would not for anything be. And are they not much more to be pitied, who have ulcerous souls, galled and pierced through with many sins ? When we see men that are blasphemers, swearers, men guilty of much blood and filthiness, and of many sins hang- ing upon them, to en\'y such a man's greatness is extreme folly. Oh, he carries his death's wound about him, as we say. He is stricken already in his side with a deadly dart. Without the healing mercy of God, there is but a step betwixt him and eternal death ; wherefore no man is to be envied for his sinful greatness.
Use 2. Again, if this be so, that sin is a disease and wound of the soul, let ns therefore labour to cure it presently. It is desperate folly in men to
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neglect their bodies, "when they know that they are prone to such and such diseases, which are growing upon them every day. How careful are men, perceiving thus much, to prevent diseases by timely physic ! All sins are diseases, and growing like diseases, run from ill to worse, worse and worse. ' Wicked men,' saith the apostle, ' grow worse and worse,' 2 Tim. iii. 13. Therefore, if sin be a disease, prevent it presently. For as we see, heretics and other the like are hardly sound but at the first, and then are hardly cured. So, if we neglect the diseases of our souls, they will breed a con- sumption of grace, or such an ill temper of soul, as that it cannot well desire to repent. Nay, when a man lives in wicked, rebellious courses long, God will give him up to such terrors of conscience, that it will not be pacified, but upbraid itself. I have been a sinful, wretched creature ; mercy hath been offered me again and again, but now it is too late, having out- stood all the means of grace, and rejected them. When they have con- sidered that their lives have for a long time been a mere rebellion, and that they have put off" the checks of conscience, the admonitions of the word and Spirit, with the motions thereof. It is long in this case before a man can have peace. For answerable to the continuance in sin, is the hard- ness of the cure, if it be cured at all.
Therefore there is no dalhang with sin. I shall repent at length, but not now. Yet a while I will continue these and these courses, I shall do well enough, &c. ; as if a man who were sick, or desperately wounded, should say, I shall do well, and yet neglect to send for the physician. None are so desperately foolish in case of the body, why should we for our souls ? Is not that in much more hazard than the body, if we had spiritual eyes to consider of it ? The trath is, people are not convinced of this, that sin is such a sickness, which is the reason they are so careless of it. But when the conscience is awaked, as it will be one day, here or in hell, then they will be of another mind. Nay, in this world, when friends, nor riches, nor anything can comfort, then they cry out, 0 that they had not been so fooUsh ! They would give a world, if they had it, for peace of conscience ! This will be the best of it, for men that go on in sin. Therefore, before hardness of heart grow upon us, that disease following the disease of sin, let us take heed, and labour to have our souls healed in time. Thus we have found that sin is a sickness ; for so much is implied, when he saith, ' I will heal their backsliding.' Whence the direct observation is.
That God is the great physician of the soul.
For he saith here, ' I will heal their backshding ;' so that healing imphes the taking away of —
1. The guilt of sin, which is the venom of it, by justification.
2. The rage of sin, which is the spreading of it, by sanctification.
3. The removing the judgment upon our estate.
For, unless God be the more merciful, these things follow. Where there is sin, and breaking of his law, there is a state binding over to damnation and guilt. "When there is a sinful disposition raging, and bring- ing us from one degree of sin to another, then there is God's judgment and wrath revealed from heaven against this. Now, when God heals, he heals perfectly, but in some regards slowly, as we shall see hereafter. In regard of forgiveness of sins, he healeth perfectly. But by httle and little in regard of the other, of sanctification. He stops up the issues of our cor- ruption by little and little. For other things, and judgments in this world, he removes the mahce, and takes away the sting of them, which is the venom; as he saith afterward, 'For mine anger is turned away,' which